Of the approximately 300 Old Testament quotes in the New Testament, approximately 2/3 of them came from the Septuagint (the Greek translation of the Old Testament) which included the deuterocanonical books that the Protestants later removed. This is additional evidence that Jesus and the apostles viewed the deuterocanonical books as part of canon of the Old Testament. Here are some examples:
Matt. 1:23 / Isaiah 7:14 – behold, a “virgin” shall conceive. Hebrew – behold, a “young woman” shall conceive.
Matt. 3:3; Mark 1:3; John 1:23 / Isaiah 40:3 – make “His paths straight.” Hebrew – make “level in the desert a highway.”
Matt. 9:13; 12:7 / Hosea 6:6 – I desire “mercy” and not sacrifice. Hebrew – I desire “goodness” and not sacrifice.
Matt. 12:21 / Isaiah 42:4 – in His name will the Gentiles hope (or trust). Hebrew – the isles shall wait for his law.
Matt. 13:15 / Isaiah 6:10 – heart grown dull; eyes have closed; to heal. Hebrew – heart is fat; ears are heavy; eyes are shut; be healed.
Matt. 15:9; Mark 7:7 / Isaiah 29:13 – teaching as doctrines the precepts of men. Hebrew – a commandment of men (not doctrines).
Matt. 21:16 / Psalm 8:2 – out of the mouth of babes and sucklings thou has “perfect praise.” Hebrew – thou has “established strength.”
Mark 7:6-8 – Jesus quotes Isaiah 29:13 from the Septuagint – “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.”
Luke 3:5-6 / Isaiah 40:4-5 – crooked be made straight, rough ways smooth, shall see salvation. Hebrew – omits these phrases.
Luke 4:18 / Isaiah 61:1 – and recovering of sight to the blind. Hebrew – the opening of prison to them that are bound.
Luke 4:18 / Isaiah 58:6 – to set at liberty those that are oppressed (or bruised). Hebrew – to let the oppressed go free.
John 6:31 / Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven.
John 12:38 / Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?”
John 12:40 / Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed.
Acts 2:19 / Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke.
Acts 2:25-26 / Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety.
Acts 4:26 / Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.”
Acts 7:14 / Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went.
Acts 7:27-28 / Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.”
Acts 7:43 / Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god.
Acts 8:33 / Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away.
Acts 13:41 / Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.”
Acts 15:17 / Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.”
Rom. 2:24 / Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles).
Rom. 3:4 / Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges.
Rom. 3:12 / Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.”
Rom. 3:13 / Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language.
Rom. 3:13 / Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips.
Rom. 3:14 / Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew – cursing and “deceit and oppression.”
Rom. 9:17 / Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.”
Rom. 9:25 / Hosea 2:23 – I will call my people; I will call my beloved. Hebrew – I will have mercy (love versus mercy).
Rom. 9:27 / Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.”
Rom. 9:29 / Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.”
Rom. 9:33; 10:11; 1 Peter 2:6 / Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.”
Rom. 10:18 / Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out.
Rom. 10:20 / Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them.
Rom. 10:21 / Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people.
Rom. 11:9-10 / Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.”
Rom. 11:26 / Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.”
Rom. 11:27 / Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin.
Rom. 11:34; 1 Cor. 2:16 / Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him.
Rom. 12:20 / Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink.
Rom. 15:12 / Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew – stands for an ensign. There is nothing about the Gentiles.
Rom. 15:21 / Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy).
1 Cor. 1:19 / Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.”
1 Cor. 5:13 / Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT.
1 Cor. 15:55 / Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?”
2 Cor. 4:13 / Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense).
2 Cor. 6:2 / Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you.
Gal. 3:10 / Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words.
Gal. 3:13 / Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow.
Gal. 4:27 / Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.”
2 Tim. 2:19 / Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His.
Heb. 1:6 / Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43.
Heb. 1:12 / Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.”
Heb. 2:7 / Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.”
Heb. 2:12 / Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.”
Heb. 2:13 / Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.”
Heb. 3:15 / Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.”
Heb. 3:15; 4:7 / Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice!
Heb. 8:9-10 / Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts.
Heb. 9:28 / Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.”
Heb. 10:5 / Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.”
Heb. 10:38 / Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright.
Heb. 11:5 / Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.”
Heb. 11:21 / Gen. 47:31 – Israel, bowing “over the head of his staff.” Hebrew – there is nothing about bowing over the head of his staff.
Heb. 12:6 / Prov. 3:12 – He chastises every son whom He receives. Hebrew – even as a father the son in whom he delights.
Heb. 13:6 / Psalm 118:6 – the Lord “is my helper.” Hebrew – Jehova “is on my side.” The LXX and the NT are identical.
James 4:6 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to the lowly.
1 Peter 1:24 / Isaiah 40:6 – all its “glory” like the flower. Hebrew – all the “goodliness” as the flower.
1 Pet. 2:9 / Exodus 19:6 – you are a “royal priesthood.” Hebrew – you shall be to me a “kingdom of priests.”
1 Pet. 2:9 / Isaiah 43:21 – God’s own people…who called you out of darkness. Heb. – which I formed myself. These are different actions.
1 Pet. 2:22 / Isaiah 53:9 – he “committed no sin.” Hebrew – he “had done no violence.”
1 Pet. 4:18 / Prov. 11:31 – if a righteous man “is scarcely saved.” Hebrew – if the righteous “is recompensed.”
1 Pet. 5:5 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to lowly.
Isaiah 11:2 – this verse describes the Seven Gifts of the Holy Spirit, but the seventh gift, “piety,” is only found in the Septuagint.
View Comments (3)
Thanks for this. I recognize this must have taken much time and effort. However, you make a statement right at the front that I contend. You say that the Septuagint contains the deuterocanonical books that the Protestants took out and that this is evidence that these should be canonical. Your logic is faulty. Even Jerome, who translated the Vulgate, recognized these books should not be recognized as scripture. Just because something is included somewhere near scripture does not make it scripture. Should all the extra-Biblical quotes from Paul make those writings scripture? In Acts 26:13, he quotes Aeschylus [Agamemnon 1624].In Acts 17:28, he quotes the poem Cretica, written by Epimenides. Certainly these should also be scripture because Paul quotes from them. Of course not. One thing has nothing to do with the other. So it is with the extra-Biblical books of the Septuagint. Hope this helps with your continued search. God bless.
There are a few flaws in your argument. First, although St. Paul quoted from a variety of sources, non of those other sources were part of the Septuagint, which was the Greek translation of the Hebrew Scriptures used by early Christians.
Secondly although St. Jerome didn't actually doubt the inspiration of the Deuterocanonical Books, and there was no further argument once the Church ratified its decision. He also stated that it wasn't his own personal objections he was relating but rather those of the Hebrews themselves.
Third, you said, "Just because something is included somewhere near scripture does not make it scripture." - It wasn't only "near scripture", the early Christians regarded it as Scripture, which is why it was part of the Septuagint. But let's use your argument, "just because the Deuterocanonicals are not included in the protestant bible doesn't mean that they aren't scripture.
And fourth, I think you would be surprised and even shocked to see how different the original 1611 KJV was from the "modern" KJVs are today! What Will You Find in the REAL 1611 KJV?
The 1611 KJV contained the Deuterocanonicals. Interesting that King James himself thought it important enough to spend the time and resources to have it translated and printed in a protestant bible.
The REAL 1611 KJV had a calendar for each month of the year, which included:
A list of designated Saint Days!
A list of designated fast days!
A schedule of Scripture readings for morning and evening prayer which included passages from Judith, Wisdom & Ecclesiasticus). You know, those "uninspired," "unauthoritative," "unscriptural" books?
The REAL 1611 KJV had a list of Holy Days to be observed throughout the year, including
- Christmas ("The Nativitie of Our Lord") and Easter
- The Purification of the Blessed Virgin
- The Annunciation of the Blessed Virgin
- All Saints' Day
- other Saints' Days
The REAL 1611 KJV had marginal cross-references to the Deuterocanonical books:
- Daniel 8:25 - the note in the margin reads, "2 Macc. 6:9," a cross-reference to a book of 2 Maccabees
- Matthew 6:7 - the note in the margin reads, "Ecclus. 7:16," a cross-reference to a book of Ecclesiasticus
- Matthew 23:37 - the note in the margin reads, "Wisd. 2:15,16," a cross-reference to a book of Wisdom
- Matthew 27:43 - the note in the margin reads, "4 Esd. 1:30," a cross-reference to a book of 4 Esdra
- Luke 14:13 - the note in the margin reads, "Tob. 4:7," a cross-reference to a book of Tobit
- John 10:22 - the note in the margin reads, "1 Macc. 4:59," a cross-reference to a book of 1 Maccabees
- Hebrews 11:35 - the note in the margin reads, "2 Macc. 7:7," a cross-reference to a book of 2 Maccabees
*Significance: why have a cross-reference to an "uninspired," "unauthoritative," "unscriptural" book?*
Uuuggghhh, that lame "But St. Jerome rejected the Deuterocanonicals!” farce.
1) He is but one man.
2) The Holy Spirit works through the whole of the Church Body, body of Christ, not just through Jerome !
3) While Saint Jerome may have had early reservations about Judith, Tobit, Wisdom, Sirach, 1 & 2 Maccabees., he obeyed Pope Damasus and the Council of Rome in 382 and changed his mind on the matter. One can observe this in Jerome's own writings.
The following quote is taken from a letter written by Saint Jerome in A.D. 404:
“Does not the Scripture say: 'Burden not thyself above thy power'?”
- Jerome, To Eustochium, Epistle 108 (Nicene and Post-Nicene Fathers 2, VI:207)
Here Saint Jerome quotes Sirach 13:2 ('Burden not thyself above thy power') as "Scripture".
In Saint Jerome's prologue on the book of Judith he discusses how the First Council of Nicea (AD 325 - the council defended the Trinity and deity of Christ against Arianism) recognized the book of Judith as "canonical".
Furthermore, Jerome in the year A.D. 402 defended the deuterocanonical additions to the book of Daniel:
“What sin have I committed if I followed the judgment of the churches? But he who brings charges against me for relating the objections that the Hebrews are wont to raise against the Story of Susanna, the Song of the Three Children, and the story of Bel and the Dragon, which are not found in the Hebrew volume, proves that he is just a foolish sycophant. For I was not relating my own personal views, but rather the remarks that they [the Jews] are wont to make against us. “ (Against Rufinus, 11:33 [AD 402]).
Saint Jerome did at one time reject or have reservations about the deuterocanonicals, but by A.D. 402-404 he had become a defender of them. Saint Jerome was not a dissenter.
In the time of Jesus, the Jews couldn’t agree on what was inspired scripture. The Sadducees only accepted the pentateuch! Nowadays, the Jews of Maghreb and Ethiopia consider them sacred scripture.
The deuterocanonicals were declared Sacred Scripture by the aforementioned Council of Rome in 382 (which got the ball rolling on defining what was and wasn’t inspired), then restated and reconfirmed at the Councils of Hippo (A.D. 393) and Carthage (A.D. 397) respectively.
So where do you or Martin Luther get off saying they aren’t?